January 10, 2018

The Solution by Gary Rose

https://www.youtube.com/watch?v=6GTlULm-ThM 

https://www.google.com/search?q=megaminx&client=ubuntu&hs=Cty&channel=fs&tbm=isch&tbo=u&source=univ&sa=X&ved=0ahUKEwii5KPjxc3YAhWG7oMKHbEDDnYQ7AkINg&biw=1305&bih=654

Note: click on the link to view, or paste the web address into your browser

Remember Rubix cubes?  The multicolored picture within the post is that of a megamix, which is basically a Rubix cube on Steroids.  My friend, John Sammons put this picture on facebook today and stated that he had solved it many times (sounded sort of matter-in-fact, too). For those of you who do not know John, he is one very, very intelligent person!!! Frankly, I wish I had just half of his brain power!!!

Until today, I had never even HEARD ABOUT or even SEEN a MEGAMIX before, let alone solved it. So, I was curious, and did a Google search and was amazed at the variations!

Well, I didn't do the Rubix Cube thing, so I probably won't do this MEGAMIX either- frankly, I am a bit intimidated by it!!! But, I have always admired people with God-given gifts like solving complex puzzels.

For me, it's hard not to think of such things without mentioning Solomon; consider....


Ecclesiastes, Chapter 1 (World     English    Bible)
 12 I, the Preacher, was king over Israel in Jerusalem.  13 I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.  14 I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.  15 That which is crooked can’t be made straight; and that which is lacking can’t be counted.  16 I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”  17 I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.  18 For in much wisdom is much grief; and he who increases knowledge increases sorrow.  
Ecclesiastes, Chapter 12 (W    E  B)
 8 “Vanity of vanities,” says the Preacher. 
“All is vanity!” 

  9 Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.  10 The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.  11 The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd. 12 Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. 

  13 This is the end of the matter. All has been heard. Fear God and keep his commandments; for this is the whole duty of man.  14 For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil.   (Emphasis added)


The solution for MEGAMIX is given in the video. The solution for living is found in those last two verses above. Personally, I think that a solution for how to live one's life is far more important than a game!!!

When someone like John Sammons says something- I listen. How much more then, when the wisest man from ancient Israel teaches- will I learn???

Will I really?  Will you??

Bible Reading January 10,11 by Gary Rose

Bible Reading January 10, 11
(World English Bible)
Jan. 10
Genesis 10

Gen 10:1 Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth. Sons were born to them after the flood.
Gen 10:2 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
Gen 10:3 The sons of Gomer: Ashkenaz, Riphath, and Togarmah.
Gen 10:4 The sons of Javan: Elishah, Tarshish, Kittim, and Dodanim.
Gen 10:5 Of these were the islands of the nations divided in their lands, everyone after his language, after their families, in their nations.
Gen 10:6 The sons of Ham: Cush, Mizraim, Put, and Canaan.
Gen 10:7 The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan.
Gen 10:8 Cush became the father of Nimrod. He began to be a mighty one in the earth.
Gen 10:9 He was a mighty hunter before Yahweh. Therefore it is said, "Like Nimrod, a mighty hunter before Yahweh."
Gen 10:10 The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar.
Gen 10:11 Out of that land he went forth into Assyria, and built Nineveh, Rehoboth Ir, Calah,
Gen 10:12 and Resen between Nineveh and Calah (the same is the great city).
Gen 10:13 Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim,
Gen 10:14 Pathrusim, Casluhim (which the Philistines descended from), and Caphtorim.
Gen 10:15 Canaan became the father of Sidon (his firstborn), Heth,
Gen 10:16 the Jebusite, the Amorite, the Girgashite,
Gen 10:17 the Hivite, the Arkite, the Sinite,
Gen 10:18 the Arvadite, the Zemarite, and the Hamathite. Afterward the families of the Canaanites were spread abroad.
Gen 10:19 The border of the Canaanites was from Sidon, as you go toward Gerar, to Gaza; as you go toward Sodom, Gomorrah, Admah, and Zeboiim, to Lasha.
Gen 10:20 These are the sons of Ham, after their families, after their languages, in their lands, in their nations.
Gen 10:21 To Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.
Gen 10:22 The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram.
Gen 10:23 The sons of Aram: Uz, Hul, Gether, and Mash.
Gen 10:24 Arpachshad became the father of Shelah. Shelah became the father of Eber.
Gen 10:25 To Eber were born two sons. The name of the one was Peleg, for in his days the earth was divided. His brother's name was Joktan.
Gen 10:26 Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,
Gen 10:27 Hadoram, Uzal, Diklah,
Gen 10:28 Obal, Abimael, Sheba,
Gen 10:29 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
Gen 10:30 Their dwelling was from Mesha, as you go toward Sephar, the mountain of the east.
Gen 10:31 These are the sons of Shem, after their families, after their languages, in their lands, after their nations.
Gen 10:32 These are the families of the sons of Noah, after their generations, in their nations. Of these were the nations divided in the earth after the flood.

Jan. 11
Genesis 11

Gen 11:1 The whole earth was of one language and of one speech.
Gen 11:2 It happened, as they traveled east, that they found a plain in the land of Shinar, and they lived there.
Gen 11:3 They said one to another, "Come, let's make bricks, and burn them thoroughly." They had brick for stone, and they used tar for mortar.
Gen 11:4 They said, "Come, let's build ourselves a city, and a tower whose top reaches to the sky, and let's make ourselves a name, lest we be scattered abroad on the surface of the whole earth."
Gen 11:5 Yahweh came down to see the city and the tower, which the children of men built.
Gen 11:6 Yahweh said, "Behold, they are one people, and they have all one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do.
Gen 11:7 Come, let's go down, and there confuse their language, that they may not understand one another's speech."
Gen 11:8 So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.
Gen 11:9 Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
Gen 11:10 This is the history of the generations of Shem. Shem was one hundred years old and became the father of Arpachshad two years after the flood.
Gen 11:11 Shem lived five hundred years after he became the father of Arpachshad, and became the father of sons and daughters.
Gen 11:12 Arpachshad lived thirty-five years and became the father of Shelah.
Gen 11:13 Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of sons and daughters.
Gen 11:14 Shelah lived thirty years, and became the father of Eber:
Gen 11:15 and Shelah lived four hundred three years after he became the father of Eber, and became the father of sons and daughters.
Gen 11:16 Eber lived thirty-four years, and became the father of Peleg.
Gen 11:17 Eber lived four hundred thirty years after he became the father of Peleg, and became the father of sons and daughters.
Gen 11:18 Peleg lived thirty years, and became the father of Reu.
Gen 11:19 Peleg lived two hundred nine years after he became the father of Reu, and became the father of sons and daughters.
Gen 11:20 Reu lived thirty-two years, and became the father of Serug.
Gen 11:21 Reu lived two hundred seven years after he became the father of Serug, and became the father of sons and daughters.
Gen 11:22 Serug lived thirty years, and became the father of Nahor.
Gen 11:23 Serug lived two hundred years after he became the father of Nahor, and became the father of sons and daughters.
Gen 11:24 Nahor lived twenty-nine years, and became the father of Terah.
Gen 11:25 Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of sons and daughters.
Gen 11:26 Terah lived seventy years, and became the father of Abram, Nahor, and Haran.
Gen 11:27 Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.
Gen 11:28 Haran died before his father Terah in the land of his birth, in Ur of the Chaldees.
Gen 11:29 Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran who was also the father of Iscah.
Gen 11:30 Sarai was barren. She had no child.
Gen 11:31 Terah took Abram his son, Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife. They went forth from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there.

Gen 11:32 The days of Terah were two hundred five years. Terah died in Haran. 


Jan. 9,10
Matthew 5

Mat 5:1 Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples cJame to him.
Mat 5:2 He opened his mouth and taught them, saying,
Mat 5:3 "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
Mat 5:4 Blessed are those who mourn, for they shall be comforted.
Mat 5:5 Blessed are the gentle, for they shall inherit the earth.
Mat 5:6 Blessed are those who hunger and thirst after righteousness, for they shall be filled.
Mat 5:7 Blessed are the merciful, for they shall obtain mercy.
Mat 5:8 Blessed are the pure in heart, for they shall see God.
Mat 5:9 Blessed are the peacemakers, for they shall be called children of God.
Mat 5:10 Blessed are those who have been persecuted for righteousness' sake, for theirs is the Kingdom of Heaven.
Mat 5:11 "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.
Mat 5:12 Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
Mat 5:13 "You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.
Mat 5:14 You are the light of the world. A city located on a hill can't be hidden.
Mat 5:15 Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house.
Mat 5:16 Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
Mat 5:17 "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill.
Mat 5:18 For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.
Mat 5:19 Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven.
Mat 5:20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
Mat 5:21 "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.'
Mat 5:22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna.
Mat 5:23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you,
Mat 5:24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.
Mat 5:25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison.
Mat 5:26 Most certainly I tell you, you shall by no means get out of there, until you have paid the last penny.
Mat 5:27 "You have heard that it was said, 'You shall not commit adultery;'
Mat 5:28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.
Mat 5:29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
Mat 5:30 If your right hand causes you to stumble, cut it off, and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
Mat 5:31 "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,'
Mat 5:32 but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.
Mat 5:33 "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,'
Mat 5:34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God;
Mat 5:35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King.
Mat 5:36 Neither shall you swear by your head, for you can't make one hair white or black.
Mat 5:37 But let your 'Yes' be 'Yes' and your 'No' be 'No.' Whatever is more than these is of the evil one.
Mat 5:38 "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.'
Mat 5:39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.
Mat 5:40 If anyone sues you to take away your coat, let him have your cloak also.
Mat 5:41 Whoever compels you to go one mile, go with him two.
Mat 5:42 Give to him who asks you, and don't turn away him who desires to borrow from you.
Mat 5:43 "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.'
Mat 5:44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
Mat 5:45 that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.
Mat 5:46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same?
Mat 5:47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same?
Mat 5:48 Therefore you shall be perfect, just as your Father in heaven is perfect.


Jan. 11,12
Matthew 6

Mat 6:1 "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven.
Mat 6:2 Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward.
Mat 6:3 But when you do merciful deeds, don't let your left hand know what your right hand does,
Mat 6:4 so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly.
Mat 6:5 "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward.
Mat 6:6 But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.
Mat 6:7 In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking.
Mat 6:8 Therefore don't be like them, for your Father knows what things you need, before you ask him.
Mat 6:9 Pray like this: 'Our Father in heaven, may your name be kept holy.
Mat 6:10 Let your Kingdom come. Let your will be done, as in heaven, so on earth.
Mat 6:11 Give us today our daily bread.
Mat 6:12 Forgive us our debts, as we also forgive our debtors.
Mat 6:13 Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.'
Mat 6:14 "For if you forgive men their trespasses, your heavenly Father will also forgive you.
Mat 6:15 But if you don't forgive men their trespasses, neither will your Father forgive your trespasses.
Mat 6:16 "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward.
Mat 6:17 But you, when you fast, anoint your head, and wash your face;
Mat 6:18 so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.
Mat 6:19 "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal;
Mat 6:20 but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal;
Mat 6:21 for where your treasure is, there your heart will be also.
Mat 6:22 "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light.
Mat 6:23 But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!
Mat 6:24 "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon.
Mat 6:25 Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing?
Mat 6:26 See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they?
Mat 6:27 "Which of you, by being anxious, can add one moment to his lifespan?
Mat 6:28 Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin,
Mat 6:29 yet I tell you that even Solomon in all his glory was not dressed like one of these.
Mat 6:30 But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith?
Mat 6:31 "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?'
Mat 6:32 For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things.
Mat 6:33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well.
Mat 6:34 Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient.

What is contemplative prayer? by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/contemplativeprayer.html

What is contemplative prayer?
In the holy Scriptures much is said about prayer and many examples are given.
The expression ‘contemplative prayer’ is not found in the Bible.
The word ‘contemplate’ has a general meaning of ‘to think seriously’ and we certainly should think seriously as we pray: “Be serious and watchful in your prayers” (1 Peter 4:7).
But that is not what is meant. ‘Contemplative prayer’ involves mystic exercises that supposedly put one in esoteric communion with God.
Actually, it is not ‘contemplative’ because the first step is to empty your mind of all thoughts! Various techniques are used by different proponents to accomplish this, such as breathing exercises, relaxing the body, and repeating a word like ‘Jesus’ over and over.
This is an insult to Jesus, since He said: “And when you pray, do not use vain repetitions as the heathen do” (Matthew 6:7). ‘Contemplative prayer’ is similar to Hindu and Buddhist practices.
Nor is it prayer in the Biblical sense because it is a silent state of mind without words or thoughts. The mystic thinks God can only give him a message or make His presence felt if his mind is empty! Paul said: “I will pray with the spirit, and I will also pray with the understanding” (1 Corinthians 14:15).
Thus ‘contemplative prayer’ is neither contemplative nor is it prayer. A more accurate designation would be ‘mindless non-meditation’.
According to Jesus, ‘empty’ is not good. “When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. So shall it also be with this wicked generation” (Matthew 12:43-45).
Do you want to learn how to pray? Listen to Jesus!
“Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, ‘Lord, teach us to pray, as John also taught his disciples.’ So He said to them, ‘When you pray, say: Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us day by day our daily bread. And forgive us our sins, for we also forgive everyone who is indebted to us. And do not lead us into temptation, but deliver us from the evil one’” (Luke 11:1-5).
Biblical prayer is with words: “When you pray, say...” (Luke 11:2); Hezekiah “turned his face toward the wall, and prayed to the LORD, saying...” (2 Kings 20:2); “But Hezekiah prayed for them, saying, ‘May the good LORD provide atonement for everyone’” (2 Chronicles 30:18); “I prayed to the LORD, saying...” (Jeremiah 32:16); “He went a little farther and fell on His face, and prayed, saying...” (Matthew 26:39, 42, 44).
Our words are inadequate. The solution, however, is not to get rid of the words, but to trust in God’s promise that the Spirit will help us! “Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered” (Romans 8:26).
God listens to our prayers (1 Kings 8:28; Jeremiah 29:12). What does He hear if our minds are blank? “Hear my prayer, O God; Give ear to the words of my mouth” (Psalm 54:2).
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.

Published in The Old Paths Archive
(http://www.oldpaths.com)

Controversial Jericho by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=666&b=Matthew

Controversial Jericho

by Eric Lyons, M.Min.

Although the city of Jericho is mentioned only seven times in the New Testament, the passages in which the city is found have been under heavy attack by critics for centuries. Perhaps the most famous alleged geographical discrepancy surrounding Jericho is found in Luke 10 where Jesus told His unforgettable parable about the Good Samaritan. Jesus began the story saying, “A certain man went down from Jerusalem to Jericho” (10:30, emp. added). Many through the years have assumed Jesus was implying that Jericho was south of Jerusalem, since the man “went down” to get there. However, a quick look at a map of first-century Palestine (which can be found in the backs of most modern Bibles) shows that Jericho is several miles northeast of Jerusalem. Without looking any further into the geographical surroundings, one might assume that this represents a genuine discrepancy. After all, how can someone go “down” from point A to point B, if point B is north of point A?
As always, once all the facts are established, Jesus’ statement reconciles itself with truth quite easily. Although Jericho may be several miles north of Jerusalem, it is more than 3,500 feet lower in altitude. (Jerusalem is situated at an elevation of 2,550 feet above sea level, whereas Jericho is about 1,200 feet below sea level.) There is no way for a man to journey from Jerusalem to Jericho without going down in elevation. Needless to say, the argument which suggests that Jesus did not know His geography has been expelled from most skeptics’ repertoires in modern times. I only wish such could be said of the accusations surrounding the miracle He worked near the city of Jericho.
The case of the healing of the blind men near Jericho (recorded in Matthew 20:29-34, Mark 10:46-52, and Luke 18:35-43) has been highly criticized by skeptics. While both Mark and Luke mention the healing of only one blind man, Matthew records the healing of two men as Christ made His way to Jerusalem for the final Passover. Also, Matthew and Mark indicate that the blind men were healed as Jesus was leaving Jericho whereas Luke suggests that a blind man was healed as the Lord came near to the city. Allegedly, these differences surrounding Jesus’ miracle in the city of Jericho prove the fallacy of Bible writers.
In the first place, the fact that two of the Gospel accounts mention only one blind man, while the other mentions two, need not concern us. Just because Mark and Luke speak of only one blind man does not mean that they have at the same time denied that there were two blind men. Had Mark and Luke stated that Christ healed only one man, while Matthew then affirmed that more than one were healed, a contradiction would be apparent. But such is not the case. If one says, “Tim has a son,” he is not contradicted if someone else says, “Tim has a son and a daughter.” His statement was merely supplemented. [Matthew is the only one who recorded that Jesus performed this healing by a touch (20:34), but he does not give us the spoken words Jesus uttered as do Mark (10:52) and Luke (18:42).] There is no conflict, therefore, regarding the number of men involved. The accounts merely supplement one another. [This same reasoning should be used when dealing with the two demoniacs Matthew mentions (8:28ff.), compared with the one that Mark (5:2ff.) and Luke (8:27ff.) mention.]
Moreover, the fact that Mark mentioned by name one of the blind men (Bartimaeus) and his father (Timaeus, 10:46) might possibly indicate that Mark was centering on the blind man that he knew personally. If you lived during the time of Jesus and witnessed Him healing a number of people (with one of them being someone you knew), it would be understandable that when you returned home and spoke to your family you might speak only of the friend that Jesus healed. In no way is this being deceitful.
But how shall the second difficulty be resolved? Is there any logical reason as to why Matthew and Mark indicate that the blind men were healed as Jesus was leaving Jericho, while Luke mentions that a blind man was healed as the Lord came nearto the city? Actually, there are at least two realistic possibilities as to why the accounts are worded differently. First, it is possible that three blind men were healed in the vicinity of Jericho on this occasion. The instance mentioned by Luke as occurring when Jesus approached the city might have represented a different case than that recorded by Matthew and Mark. This explanation is supported by the fact that
Luke refers only to a “multitude” of people being present as Jesus entered the city (18:36), but both Matthew (20:29) and Mark (10:46) make a point to say there was a “ great multitude” of people there by the time Jesus left the city. If the word spread of the miraculous healing on the way into the city, this would account for the swelling of the crowd (Geisler and Howe, 1992, p. 353).
Though this suggestion about there being three blind men is considered by many to be remote, it is at least possible—and that is all that is required to negate an alleged discrepancy.
Another possible way to harmonize these passages is to understand that at the time of Christ there actually were two Jerichos. First, there was the Jericho of Old Testament history (Joshua 6:1ff.; 1 Kings 16:34). In the first century, however, that city existed as a small village lying mostly in ruins, and about two miles south of that site was the new Jericho built by Herod the Great. The Lord, therefore, traveling toward Jerusalem, would first pass through the Old Testament Jericho, and then, some two miles to the southwest, go through Herodian Jericho. Accordingly, the references of Matthew and Mark to Jesus leaving Jericho would allude to old Jericho, whereas Luke’s observation of Jesus drawing near to Jericho would refer to the newer city. Hence, the miracles under consideration may have been performed between the two Jerichos (Robertson, 1930, 1:163).
When a person studies passages such as these that critics allege are contradictory, one important fact should be remembered: If there is any reasonable way of harmonizing these records, no legitimate contradiction can be charged to the accounts. Unless one can show that the same thing is under consideration at the same time in the same sense, then it cannot be considered a legitimate contradiction. A mere difference does not make a contradiction!
REFERENCES
Geisler, Norman L. and Thomas A. Howe (1992), When Critics Ask (Wheaton, IL: Victor Books).
Robertson, A.T. (1931), Word Pictures in the New Testament (Nashville, TN: Broadman).

God and Human Sexuality by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=1185


God and Human Sexuality

by Dave Miller, Ph.D.


Does God exist? Sufficient evidence exists to warrant the conclusion: “Yes, I know that God exists.” Has He spoken to us? Again, sufficient evidence exists to prove that the book we call the Bible is the inspired, infallible, inerrant, authoritative Word of God. Since God exists, and since He has given to us His divine will in written form, moral choices and human behavior are to be governed by that revealed will.
What is God’s will concerning human sexuality? That will was demonstrated originally in the creation of the first human beings: “Male and female created He them” (Genesis 1:27). God’s decision to create a female counterpart to the male was not coincidental. The female uniquely met three essential criteria: (1) “It’s not good for man to be alone” (Genesis 2:18); (2) a helper suitable to him was needed (Genesis 2:18,20); and (3) the human race was to be perpetuated through sexual union (Genesis 1:28). Both Jesus and Paul reiterated this same understanding (Matthew 19:4-6; 1 Corinthians 7:2). So the woman was: (a) the divine antidote to Adam’s loneliness; (b) a helper fit for him; and (c) the means of the propagation of the human race. Here we see the divine arrangement for the human species.
Not long after God set into motion the created order—which He had pronounced as “very good” (Genesis 1:31)—man began to tamper with the divine will, and altered God’s original intentions concerning human sexuality. Polygamy was introduced into the world by Lamech (Genesis 4:19). God could have created two women for Adam. But He did not. Rather, He made one man for one woman for life. That is the divine will.
The next recorded departure from the divine will regarding human sexuality was Abraham’s foolish scheme to allow his wife Sarah to be taken by Pharoah (Genesis 12:10-12). That incident was followed by the determination by Sarah to offer Hagar as the means by which an heir might be secured (Genesis 16:1-16). Both of these actions obviously were contrary to God’s ideal of healthy, normal sexual behavior.
Genesis 19 now comes into view:
Now the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them, and he bowed himself with his face toward the ground. And he said, “Here now, my lords, please turn in to your servant’s house and spend the night, and wash your feet; then you may rise early and go on your way,” And they said, “No, but we will spend the night in the open square.” But he insisted strongly; so they turned in to him and entered his house. Then he made them a feast, and baked unleavened bread, and they ate. Now before they lay down, the men of the city, the men of Sodom, both young and old, all the people from every quarter, surrounded the house. And they called to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us that we may know them carnally.” So Lot went out to them through the doorway, shut the door behind him, and said, “Please, my brethren, do not do so wickedly! See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, since this is the reason they have come under the shadow of my roof.” And they said, “Stand back!” Then they said, “This one came in to sojourn, and he keeps acting as a judge; now we will deal worse with you than with them.” So they pressed hard against the man Lot, and came near to break down the door. But the men reached out their hands and pulled Lot into the house with them, and shut the door. And they struck the men who were at the doorway of the house with blindness, both small and great, so that they became weary trying to find the door (Genesis 19:1-11, NKJV).
Moses already had described the spiritual condition of Sodom’s inhabitants as being “wicked and sinners against Jehovah exceedingly” (Genesis 13:13). God Himself stated that their sin was “great” and “grievous” (Genesis 18:20). The specific activity described in Genesis 19 involved the desire on the part of the males of Sodom to “know” Lot’s two visitors. The Hebrew term yada is used euphemistically to denote sexual intercourse (cf. Genesis 4:1; 19:8; Numbers 31:17, 35; Judges 11:39; 21:11).
Notice that the crime that was condemned in this passage was not the fact that the Sodomites were being violent and forcing someone to do something against his will (see Miller, 2002). Jude made that clear when he identified their sin as “giving themselves over to fornication and going after strange flesh” (vs. 7). Peter echoed the same thought:
[A]nd turning the cities of Sodom and Gomorrah into ashes, condemning them to destruction, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was oppressed with the filthy conduct of the wicked (for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds)—then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for day of judgment, and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed; they are not afraid to speak evil of dignitaries (2 Peter 2:6-10, NKJV; cf. Jeremiah 23:14).
The term “sodomy” has come into the English language because of the sexual activity practiced in Sodom. A standard English dictionary defines “sodomy” as “[a]ny of various forms of sexual intercourse held to be unnatural or abnormal, especially anal intercourse or bestiality” (American Heritage Dictionary, 2000, p. 1651). It surely is reminiscent of our day to observe that when Lot urged the sodomites not to do “so wickedly,” the men accused Lot of being judgmental (Genesis 19:9; cf. Deuteronomy 23:17-18).
In addition to the pre-Mosaic period of history, God made clear His will on this matter when He handed down the Law of Moses. In a chapter dealing almost exclusively with sexual regulations, His words are explicit and unmistakable.
You shall not lie with a male as with a woman. It is an abomination. Nor shall you mate with any beast, to defile yourself with it. Nor shall any woman stand before a beast to mate with it. It is perversion. Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants. You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who sojourns among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you. For whoever commits any of these abominations, the persons who commit them shall be cut off from among their people. Therefore you shall keep My ordinance, so that you do not commit any of these abominable customs which were committed before you, and that you do not defile yourselves by them: I am the Lord your God (Leviticus 18:22-30, NKJV)…. If a man lies with a male as he lies with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them (Leviticus 20:13, NKJV).
A person would need help to misunderstand these injunctions.
Another graphic account is given in Judges 19, during the period of the judges, which was a time of spiritual and moral depravity and decay—the “Dark Ages” of Jewish history. “Sons of Belial” (i.e., wicked scoundrels) surrounded a house where travelers had taken refuge for the night. As in Sodom, they desired to “know” the male guest (Judges 19:22). The host, like Lot, knew exactly what they meant, as is evident from the fact that, like Lot, he offered them a sexual alternative (which, of course, God did not approve). Their sexual desire was labeled as “wickedness,” “outrage,” “vileness,” “lewdness,” and “evil” (Judges 19:23,24; 20:3,6,10,12,13, NKJV).
During the period of the kings, Josiah instituted sweeping moral and religious reforms. These included tearing down the homes of the Sodomites (2 Kings 23:7).
The New Testament is equally definitive in its uncompromising and unquestioned condemnation of illicit sexual activity. Paul summarized the “unrighteous” and “ungodly” behavior of the Gentile nations and declared:
For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due. And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are worthy of death, not only do the same but also approve of those who practice them (Romans 1:26-32, NKJV).
This passage uses Greek terms that linguistic scholars define as “forbidden desire,” “impurity,” “unnatural vice,” “shameful passions,” “not in accordance with nature,” and “individuals of the same sex being inflamed with sensual, sexual desire for each other” (Arndt and Gingrich, 1957, pp. 28,118,119,240,583,877). Not only is God displeased with those who participate in such behavior, but verse 32 indicates that He is equally displeased with those who are merely supportive of such conduct—though they themselves do not engage in the activity. To the Corinthian church, Paul asked:
Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God (1 Corinthians 6:9-11, NKJV).
The Greek word translated “homosexual” is a metaphorical use of a term that literally means “soft” and, when referring to people, refers to males allowing themselves to be used sexually by other males. Again, lexicographers apply the term to the person who is a “catamite,” i.e., a male who submits his body to another male for unnatural lewdness, i.e., homosexually (Thayer, 1977, p. 387; Arndt and Gingrich, p. 489).
The term “sodomites,” (“abusers of themselves with mankind” in the KJV) is a translation of the term arsenokoitai. It comes from two words: arsein (a male) and koitei (a bed), and refers to one who engages in sex with a male as with a female (Thayer, p. 75). Paul used the same term when he wrote to Timothy, and identified some behaviors that are both “contrary to sound doctrine” and characteristic of the one who is not “a righteous man” (1 Timothy 1:9-10).
When Paul said, “such were some of you,” he proved not only that those involved may be forgiven, but that they can cease such activity. We are forced to conclude that sexual activity between persons of the same sex is not a matter of genetics; it is a behavioral phenomenon associated largely with environmental factors.
Illicit sex is just one more departure from God’s will that American civilization is facing. God identified all departures from His will pertaining to sexual intercourse as “fornication.” The underlying Greek term, porneia, is a broad term that covers every form of illicit sexual intercourse, including adultery, incest, bestiality, bigamy, polygamy, bisexuality, necrophilia, and more. Our sex-crazed society is so promiscuous, and so estranged from God’s view of human sexuality, that our public schools consider it appropriate to teach children to simply “take precautions” when they engage in sexual escapades outside of marriage. But God neverencouraged people to practice “safe sex.” Rather, He instructed people to exercise self-control, self-discipline, and moral responsibility. The Bible teaches that we are not to be self-indulgent. We are to put restraints on ourselves, and control our sexual urges and desires according to God’s will.
Encouraging young people simply to “take precautions” only encourages additional illicit behavior. It encourages more promiscuity. It contributes to an increase—not a decrease—in the number of pregnancies, and sexually transmitted diseases. Despite several decades of inundating our schools with sex education, and the promotion of so-called “safe sex,” the statisticians inform us that in the next thirty days, 83,850 unwed girls will become pregnant in this country (“Teens in Crisis,” 2001, p. 1). The handling of the issue by the social liberal has not worked. In fact, the problem has greatly worsened.
The Bible definition of “safe sex” is sex that is confined to a divinely authorized, scriptural marriage. The depths to which our country has slumped morally is seen in the fact that it is legalfor public school officials to distribute condoms to students, but it is illegal to distribute Bibles or to teach Bible principles. The time has come for our nation to wake up. The time has come to face the fact that freedom requires restraint. Rights require personal responsibility. People must take responsibility for their choices, and accept the consequences of their own actions. Paul declared, “flee fornication” (1 Corinthians 6:18). He did not say, “engage in ‘safe’ fornication!” There is no such thing as “safe” sin or “safe” immorality. God said a person must run away from it, resist it, and reject it. To a youth, Paul said, “Keep yourself pure” (1 Timothy 5:22). The writer of Hebrews insisted that the marriage bed is to be kept “undefiled.” “[F]ornicators and adulterers God will judge” (Hebrews 13:4). Paul said there should not be so much as a hint of sexual immorality among Christians (Ephesians 5:3).
Please understand: God loves all sinners—regardless of the specific sins they have committed. The faithful Christian will do the same. But it is imperative that we be about the business of alerting those who are engaged in sexual sin regarding God’s will, in an effort to “snatch them out of the fire” (Jude 23), and to “save a soul from death and cover a multitude of sins” (James 5:20).

CONCLUSION

Sexual sin undoubtedly will go down in history as one of the major contributors to the moral and spiritual deterioration, decline, and downfall of American society. One wonders how much longer such widespread unchastity can go on in our land before God will “visit the punishment of its iniquity upon it, and the land vomits out its inhabitants” (Leviticus 18:25). Every society in human history that has followed this course toward moral and spiritual depravity has eventually been destroyed by God. Indeed, in light of such moral confusion, our society cannot continue to survive indefinitely into the future—unless, of course, God is prepared to apologize to Sodom and Gomorrah.

REFERENCES

American Heritage Dictionary of the English Language (2000), (Boston, MA: Houghton Mifflin), fourth edition.
Arndt, William and F.W. Gingrich (1957), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press).
Miller, Dave (2002), “Sodom—Inhospitality or Homosexuality?,” Reason & Revelation, 22:41-42, November.
Thayer, J.H. (1962 reprint), A Greek-English Lexicon of the New Testament (Grand Rapids, MI: Baker).
“Teens in Crisis” (2001), Teen Help (Las Vegas, NV: World Wide Association of Specialty Programs and Schools).